The author has in this work clearly marked the principal stages of Indian logic in the vast period of about two thousand years beginning from 640 and has traced how from Anviksiki the science of debate Indian logic developed into the science of knowledge Pramanasastra and then into the science of dialectics Prakarana of Tarkasastra.The treatment of the subject is both historical and critical. The author has traced some Greek influence on indian logic. For instance he has shown how the (...) five membered syllogism of Aristotle found its way through Alexandria Syria and other countries into Taxila and got amalgamated with the Nyaya doctrine of inference.The book is one of the pioneer works on the subjects. It has drawn on original sources exhaustively. Besides the preface introduction, foreword and table of contents the work contains several appendices and indexes. (shrink)

Supercommentary on Jayatīrtha's R̥gbhāṣyaṭīkā, which in turn is a supercommentary on Madhva's R̥gbhāṣya, setting forth the Dvaita point of view in Hindu philosophy.

Classical treatise, with Sanskrit commentary, of the Dvaita and Advaita school in Hindu philosophy.

Classical treatises, with commentaries, of the Dvaita and Advaita schools in Hindu philosophy.

Supercommentary on Tattvaprakāśikā of Jayatīrtha, d. 1268, commentary of the 1st and 2nd chapters in Bādarāyaṇa's Brahmasūtra, presenting the Dvaita point of view in Hindu philosophy.

Contributed seminar papers on perception and verbal testimony in Indian philosophy presented at the national seminar during 16-17 January 2012.

By leveraging the case of Hindu sati, this paper elucidates the ways in which structure and culture condition suicidal behavior by way of social psychological and emotional dynamics. Conventionally, sati falls under Durkheim's discussion of altruistic suicides, or the self-sacrifice of underindividuated or excessively integrated peoples like widows in traditional societies. In light of the fact that Durkheim's interpretation was based on uneven data, nineteenth century Eurocentric beliefs, and a theoretical framework that can no longer resist modification (...) and elaboration, by reconsidering sati it is possible to sketch a new model that strengthens Durkheim's theory by making it more robust and generalizable. The following model is built on five principles. First, integration and regulation are not distinct causal forces, but overlapping contextual conditions. Second, to better explain the variation in suicidality across time and space, we must also pay attention to culture as it provides the underlying meanings of suicide that can increase the odds a person or class of persons become suicidal or are protected against suicidality. Third, structure still matters, but in many cases, the role power and power-differentials play must be considered. Fourth, understanding why and how people choose suicide depends on incorporating identity and status processes. Fifth, because the expression of social emotions like shame are patterned by structural and cultural conditions, to understand how suicidality is socioculturally patterned we must further explore the link between identity/status, social emotions, and structure and culture. (shrink)

Sati as a trope for the general status of women within certain portions of the Hindu cultures of India is examined, with a view toward clarification of its history and current context. The work of Sangari and Vaid, Banerjee and Mala Sen is cited, and the notion that sati is a misappropriated concept is analyzed.

Treatise with Nyāyadīpa sanskrit commentary by Rāghavendra Swami, 1601-1661 on epistemology from Dvaita view point.

Supercommentary on Tattvaprakāśikā of Jayatīrtha, 14th cent., work on Dvaita (Vedanta) philosophy; includes supercommentaries.

Adorno's aesthetic is organized in fields of force, under which orbiting constellations of categories which reflect the truth of the managed world in the era of late capitalism. Understand the nuances of this aesthetic is preparing to reinterpret the world, so as to achieve the things forgotten by the concept. In this sense, the aesthetic becomes a way of reconnecting the human sciences with the reality, from the recovery of sensitivity troubled by the dominance of instrumental reason.

A partir de uma análise dialética das forças e fraquezas da teoria da justiça de Rawls, propomos uma teoria estética da justiça, de forte acento civil-republicano, na qual razão e sensibilidade se articulam para preencher o conceito abstrato de cidadania com o conteúdo histórico do cidadão real, que carrega as dores do mundo da vida. Como resultado temos que a ideia de cidadania não se sustenta sem a participação concreta do cidadão na discussão, deliberação e definição dos negócios públicos.

Weight systems on chord diagrams play a central role in knot theory and Chern-Simons theory; and more recently in stringy quantum gravity. We highlight that the noncommutative algebra of horizontal chord diagrams is canonically a star-algebra, and ask which weight systems are positive with respect to this structure; hence we ask: Which weight systems are quantum states, if horizontal chord diagrams are quantum observables? We observe that the fundamental gl(n)-weight systems on horizontal chord diagrams with N strands may be identified (...) with the Cayley distance kernel at inverse temperature beta=ln(n) on the symmetric group on N elements. In contrast to related kernels like the Mallows kernel, the positivity of the Cayley distance kernel had remained open. We characterize its phases of indefinite, semi-definite and definite positivity, in dependence of the inverse temperature beta; and we prove that the Cayley distance kernel is positive (semi-)definite at beta=ln(n) for all n=1,2,3,... In particular, this proves that all fundamental gl(n)-weight systems are quantum states, and hence so are all their convex combinations. We close with briefly recalling how, under our "Hypothesis H", this result impacts on the identification of bound states of multiple M5-branes. (shrink)

Collection of the verses giving the gist of adhikaranas selected from Tātparyacandrikā of Vyāsatīrtha, work on Vedanta philosophy.

A pesquisa aqui relatada problematiza a constituição das identidades juvenis na interface com as dimensões da religião e da política, buscando discutir as influências que as vivências e aprendizagens junto à Universidade trazem às compreensões dos jovens. São analisados dados de três grupos de estudantes universitários: católicos, evangélicos e sem religião, obtidos a partir de survey com questões abertas e fechadas, referentes às temáticas da religião, da política e das vivências junto à Graduação. Os resultados evidenciam compreensões compartilhadas pelos jovens (...) dos três grupos analisados, além de tendências e especificidades no perfil e nas concepções de cada um deles. Verificou-se a relevância que os aspectos religiosos e a vivência universitária assumem para os jovens estudantes. Além disso, identifica-se uma representação que parece reforçar a separação entre política e religião, ao mesmo tempo em que se verificam, na constituição das identidades juvenis, permeabilizações e influências mútuas entre as duas esferas mencionadas. (shrink)

As a first step in involving user emotion in human‐computer interaction, a memory‐based expert system (JANUS; Kearney, 1991) was designed to interpret facial expression in terms of the signaled emotion. Anticipating that a VDU‐mounted camera will eventually supply face parameters automatically, JANUS now accepts manually made measurements on a digitized full‐face photograph and returns emotion labels used by college students. An intermediate representation in terms of face actions (e.g., mouth open) is also used. Production rules convert the geometry into these. (...) A dynamic memory (Kolodner, 1984; Schank, 1982) interprets the face actions in terms of emotion labels. The memory is dynamic in the sense that new emotion labels can be learned with experience. A prototype system has been implemented on a Sun 2/120 system using POPLOG. Validation studies on the prototype suggest that the interpretations achieved are generally consistent with those of college students without formal instruction in emotion signals. (shrink)

On the fundamentals of Vaiśeṣika and Nyaya philosophy.

Classical Sanskrit work with three Sanskrit commentaries- Āhnikakaustubha by Śrīnivāsatīrtha, Bhāvaprakāśikā by Narasiṃhācārya and Tantradīpikā by Vedavyāsācārya on Hindu religious and ethical life; includes English and Kannada translation of three commentaries.

This essay discusses one source of toleration: a modest recognition of the limits of our ability to imagine the situation of the other. It further connects this with both respect for the autonomy of the other and the moral need to engage the other in dialogue. The conclusion is that toleration is important in light of the ubiquity of failures of the moral imagination. It considers several examples of the failure of the moral imagination, including a discussion of the (...) class='Hi'>Hindu practice of sati or widow burning. (shrink)

Polemical work, with Sanskrit commentary on Dvaita and Advaita schools in Hindu philosophy; based on Nyāyamr̥ta of Vyāsatīrtha, 1460-1539.

In support of Tātparyacandrikā of Vyāsatīrtha, 1460-1539, supercommentary on Tattvaprakāśikā of Jayatīrtha, d. 1268, commentary of the 1st and 2nd chapters in Bādarāyaṇa's Brahmasūtra, presenting the Dvaita point of view in Hindu philosophy.

Buddhist teachings and biography of Wisalo Phikkhu, a Thai monk known for his writings on nonviolence and meditation, and the abbot of a temple in Chaiyauphum Province, Central Thailand.

Dentro de la obra madura de Spinoza, la _Ética_ y el _Tratado Teológico-Político _ se han analizado ampliamente. Sin embargo, el _Tratado Político_ ha sido menormente estudiado por ser una obra inconclusa y con problemas estructurales. Nosotros afirmamos que la teoría política más acabada de Spinoza se encuentra en el TP. En esta obra se sacan todas las consecuencias de guiarse por una noción estrictamente inmanente de la política. En ese sentido, el TP sigue de manera más coherente el programa (...) trazado por la doctrina fundamental de Spinoza expuesta en la _Ética_, y no el TTP. Esto nos lleva a la consideración de la política como tendencia en dos direcciones opuestas: ampliación de poder y concentración de poder. (shrink)

This Open Access book provides both a broad perspective and a focused examination of cow care as a subject of widespread ethical concern in India, and increasingly in other parts of the world. In the face of what has persisted as a highly charged political issue over cow protection in India, intellectual space must be made to bring the wealth of Indian traditional ethical discourse to bear on the realities of current human-animal relationships, particularly those of humans with cows. Dharma, (...) yoga, and bhakti paradigms serve as starting points for bringing Hindu--particularly Vaishnava Hindu--animal ethics into conversation with contemporary Western animal ethics. The author argues that a culture of bhakti--the inclusive, empathetic practice of spirituality centered in Krishna as the beloved cowherd of Vraja--can complement recently developed ethics-of-care thinking to create a solid basis for sustaining all kinds of cow care communities. (shrink)

Antievolution arguments of Christian and Hindu creationists often critique Darwin's metaphor of the geological record as an ill‐preserved book of life, while highlighting the problem of anomalous fossils. For instance, Bible‐based young‐Earth creationists point to anomalous humanlike prints alongside authenticated dinosaur tracks to argue for the creation of all life some few thousand years ago. But Vedic‐based ancient‐hominid creationists view the same sort of evidence as indicating the existence of all species, including the hominids, billions of years ago. I (...) examine the roots of this Hindu Vedic creationism and its recent elaboration among scientifically minded members of the International Society for Krishna Consciousness (ISKCON). Similarities in the methods and rhetorical strategies of the two creationist groups are considered, as well as the underlying motives that have brought together such otherwise disparate religious worldviews. (shrink)

This six volume set from the International Library of Psychology explores the interface between pschology and religion looking at a number of areas. The relevance of Hindu belief systems and thier perception are also looked at.

The debates between various Buddhist and Hindu philosophical systems about the existence, definition and nature of self, occupy a central place in the history of Indian philosophy and religion.

This introductory text points to some of the diverse tapestries of Hindu worldviews where scriptural revelation, logical argumentation, embodied affectivity, moral reasoning, and aesthetic cultivation constitute densely interwoven conceptual threads.

Is it accurate to speak of ‘Hindu virtue ethics’? Or would that amount to forcing the tradition into a conceptual framework it does not fit? The answers to these questions will depend upon (1) what one means by “virtue ethics”, (2) how one restricts the scope of the term “Hindu ethics”, and (3) whether one is construing the question as about the “external” or “internal” history of Hindu ethics. We consider three accounts of what it means to (...) be “an ethics of virtue” and use them to identify senses in which it is reasonable to speak of Hindu virtue ethics and senses in which it is not. We close with a look at one Indian philosophical school whose ethical commitments appear to fit within a virtue ethical frame, namely, the Yoga school. We argue that Yoga ethics offers the resources for developing a Hindu example of agent-based virtue ethics. The paper will be of value both to those with an interest in Hindu ethics as well as to those from other traditions who wish to understand the underlying structure of virtue ethical theories, in general, or of agent-based forms of virtue ethics, in particular. (shrink)

This book, first published in 1933, was the first text on the general Hindu attitude to art. It sums up under the wider title of the Hindu view of art all such considerations - religious, philosophic, sociological, aesthetic and technical - as might be helpful for the understanding of Indian art.